When Brahma had given his consent, and had returned into his own region, he perceived that the life of a certain [[189]]god was coming to an end, five prognostics thereof being visible. To him he spake thus:—
“O friend, as it appears that thou art departing from thy pleasant abode, and art making a change, be so good as to enter into the womb in the house of the respectable Brahman Nyagrodha in the city of Nyagrodhika. I will see that nothing shall be wanting in the way of appointments.”
The god replied in displeasure, “O Mahābrahma, release me from this obligation. Wherefore this stress? Brahmans are addicted to perverse doctrines. He who wishes to come into existence in the house of a Brahman is like unto one who from love of golden fetters sets his own feet in bondage. Now will the Bodisat, after having thrice accomplished the purification of the Kāmāvaćara gods, descend from the region of the Tushita gods, and at midnight, as a snow-white elephant like unto the Airāvaṇa, with six tusks and seven splendid limbs, enter the womb of Mahāmāyā, the wife of King Śuddhōdhana, in that monarch’s Śākya seat, not far distant from the hermitage of the Rishi Kapila, on the shore of the Ganges, in the neighbourhood of the Himalaya. There will he be born, after the lapse of ten full months, and, having become possessed of the highest and most consummate wisdom, will set up the pillars of doctrine, will strike the drum of doctrine, and will offer the sacrifice of doctrine. Therefore will I too, departing from here, make my entry into some house of no account. Then going forth from it, renouncing the world, I will enjoy in doctrine the drink of the gods. But were I to be born in the house of a rich Brahman, and were to be his only son, no one would permit me to enter into the clerical state. This being so, I do not hold it needful for me to be born of a Brahman family.”
“Even if this be so,” replied Mahābrahma, “thou wilt make thy entry there at my request. At the fitting time will I, in that case, instruct thy parents aright.” [[190]]
Thereupon the god’s son gave his consent and entered the womb of Nyagrodha’s wife. After the lapse of eight or nine months a fine boy was born and his birth-feast was solemnised. In the city of Nyagrodha all stones, gravel, and rubbish were swept aside, sandal-water was sprinkled, flowers of all sorts were strewn, incense was burnt in censers filled with perfumes, standards, flags, silken ribbons and streamers were hung out, markets for goods were provided, gifts were bestowed and benefits conferred at the four gates and the cross-ways inside the city, food being bestowed upon those who wanted food, drink upon those who desired drink, clothes upon those who needed clothes, and garlands, perfumes, and ointments upon those by whom garlands, perfumes, and ointments were required.
After many gifts had been given and benefits conferred in this way during the space of thrice seven, consequently of twenty-one days, the kinsmen assembled together, and bestowed upon the boy the name of Nyagrodhaja, inasmuch as he had been obtained in consequence of the prayer addressed to the Nyagrodha tree; but the Brahmans named him Kāśyapa, as his father was of the Kāśyapa race.
When he had grown up, and had partaken of instruction in all Brahman learning, his father intrusted him with the instruction of five hundred Brahmans’ sons. Afterwards his father reflected that it was the custom for Brahmans to live for forty-eight years in chastity, and only in advanced life to enjoy their wives. But he wished to choose a wife for his son betimes, in order that the great and rich race might be transmitted. So he said to his son, “O son, as this is the law of the world, a wife must be taken for the maintenance of the race.”
“O father,” replied the son, “what shall I do with a wife? I will go into the forest of penitence.” [[191]]
However, as his father repeatedly maintained that the race must be transmitted, Kāśyapa hit upon a means whereby he would seem not to be opposing the demands of his parents, and yet would avoid consorting with his wife. He said to his father, “O father, order gold from the river Jambu[3] to be given to me.” His father sent for the treasurer, and ordered him to give his son Nyagrodhaja as much Jambu-river gold as he required. The treasurer promised to act in accordance with this command. Thereupon Nyagrodhaja called in an experienced smith, and ordered him to make out of this gold the likeness of a woman. Then he gave this image to his father, and said, “O father, if a maiden can be found resembling this image, she shall become my wife. No other can I take as my wife.”
As his father sat sorrowfully reflecting that it would be hard to find a maiden whose appearance was like that of even ordinary gold, the young Brahmans saw him, and asked what was the cause of his depression. He explained to them that it arose in consequence of his son’s desire, one which his parents had never anticipated. They bade him be of good cheer. A man thus disposed must be treated by similarly framed wise measures. As he had caused an image of that kind to be prepared, his father ought to have three others prepared in addition. With these four images they ought to be sent out into the four quarters of the world. There could be no doubt that they would discover the maiden.